Shloka 11
Brahmacarya-Upāya: Jñāna, Śauca, and the Mind’s Role in Desire (शान्ति पर्व, अध्याय २०७)
आश्रयं सर्वभूतानां मनसेतीह शुश्रुम । उसमें शयन करते हुए सर्वतेजोमय पुरुषोत्तम श्रीकृष्णने मनसे ही सम्पूर्ण प्राणियोंके अग्रज तथा आश्रय संकर्षणको उत्पन्न किया, यह हमने सुना है ।।
āśrayaṃ sarvabhūtānāṃ manasetiha śuśruma | tasmin śayānaḥ sarvatejomayaḥ puruṣottamaḥ śrīkṛṣṇo manasaiva samasta-prāṇinām agrajaṃ tathāśrayaṃ saṅkarṣaṇaṃ sasarja iti naḥ śrutam || sa dhārayati bhūtāni ubhe bhūta-bhaviṣyatī | tasya mahābāho mahātmanaḥ saṅkarṣaṇasya prādurbhāve śrīharer nābhitaḥ divyaṃ padmaṃ prādurabhūt sūryavat prakāśamānam ||
Bhishma dit : «Nous avons entendu ici que l’esprit (manas) est lui-même le refuge de tous les êtres. Tandis que la Personne Suprême, Śrī Kṛṣṇa—plein de toute splendeur—reposait dans le sommeil yogique, il fit naître par la seule pensée Saṅkarṣaṇa, l’aîné et le soutien de toutes les créatures vivantes ; ainsi l’avons-nous appris. Saṅkarṣaṇa porte tous les êtres et demeure le fondement de ce qui fut comme de ce qui sera. Après la manifestation de ce Saṅkarṣaṇa, magnanime et aux bras puissants, un lotus divin, éclatant comme le soleil, apparut du nombril de Śrī Hari.»
भीष्म उवाच
Educational Q&A
The passage presents a theological-cosmological idea: the Supreme Person (Śrī Kṛṣṇa/Śrī Hari) manifests cosmic supports through will or mind, and Saṅkarṣaṇa is described as the sustaining foundation of beings across time (past and future). Ethically, it frames the universe as upheld by an ordered, purposeful divine support, encouraging trust in a sustaining principle behind existence.
Bhīṣma recounts a traditional account: while Śrī Kṛṣṇa rests in cosmic/yogic repose, he produces Saṅkarṣaṇa by thought; then, following Saṅkarṣaṇa’s manifestation, a radiant lotus appears from Hari’s navel—an image commonly used to signal further stages of cosmic unfolding.